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"1 T r n .n Published by a Joint Stock Company under the Patronage of the North Carolina Conference Win. K, Pell, Editor. VOL. VI.-NO. 32. RALEIGH, N. 0, WEDNESDAY, JUNE 17, 1863. terms : THREE DOLLARS A YEAH, IN ADVANCE. m A D CA .1 ( hri .t;an Advocate Publishing Company. Dr. JSC. F. 1 CARD, Tkesidekt. .,, ...-! Kev. W- II. Cuxinssim, 0. G. rir.r. Esq., Kev. M J. IIc.nt, and Zexo II. ir.rrs: X;-,. .1. '.tofc is p.blbhed every Wednesday . inir. at $3 cr aiuum, xu advance. Ourbusi- . :nvi ted slrit'f "U tJtc Cask priviplc. A . i - 1 lT ? X 1 ,, 'rr, :icMCnflYilU be i-harged s-l per rr.xjp.TG Wr.ff or les. ,vr t;r.-!t in-xf tion, and 50 ccits :iro for cael sul'scuent insertion. -'Alt Idler "I the rd itr.rittl or buxinsss tiin' ' t'tie rjh-c, would be add rested thus: " ErV. r-i.r" haleigh, N. C. " Original. Ecr. Johu McAlisf cr (Junn. This devoted servant of God is no more. lie ra?3cd away on the last day of last ve;u having lived to the ripe age of six ;v . years', six " months end eighteen - For twenty-four years. he had been ; most consistent member of the church. r.cl half that time he spent in the itiner- iii ministry. In his death he realized his cfi-repoated wish, that when he ceased o labor he ruight cease to live. Hi Bufferings endured but a few hours, to the last moment of which, he was per- fcerW conscious of his condition. W hen s-le l by hi." son if- he was prepared to die. h answered calmly, that he had made ;ha: preparation many years ago. Never theless it seemed hard to hai,.r to di in the midst of almost perfect health. Not only his family, but his friends, and J ' the church generally have sustained in his loath an irreparable loss. There are few ?;oh men as John 31. Gunn. 1 hough r..n 'iroxtm the world's estimation, his was a h iracter s:rongly marked, and a life rci kte with instruction. T!: early parjtof his life was reckless. F'T;! of picture and amusement, he de vou .1 himself, soul and body, to hilarity an ' mirth. No man thought less of re . or took less time for serious reflec t:. n Of an ardent, impulsive tempera ine ;t, in t he sbscneft of all religious re :u.iinT.e. he was a fist subject of tempta tion , and a willing captive to all manner -r-t ! 1 1 L t 1 - sin rcrtunateiy. nowever, ne was dc I - J i " '.'"iu. ...... ... He was open, frank, generous anu tender, r lie could not be a dissembler in any res- poet. It was his nature to be just what I he was. Even in his most wicked days, ; there was still something in his character . (; be admired. Many friends gathered about him, and none never fouad reason tu regret his acquaintance. ! r length under the ministrations of Kev. James Reid and Rev. Thomas Jonds, in the vear 1S38, his wife was brought to Christ, and to her influence, perhaps, more than any other, was he indebted for his it religious impressions. He was not a man to halt long between two opinions. Hi? mind was soon ma le up, and he devo te! himself as perfectly to God as he eves f had been to sin. It was at old Snow ohurch camp ground, (Iredell circuit,) consecrated by so many such occurrences, that he experienced a change of heart. From that day too, the conviction upon the public mind was clear and palpable, that John M. Gum?, sure enough icas con verted ; nor did any one venture to suspect for one moment, that he would ever dis honor the cause which he had espoused. Ife soon became a class-leader, and in .his capacity served the church with bril liant success. The song and the shout of the class-room spread through his soul a sorter rapture, than the soft music and mci": iaugtToi the uance had ever done, ilo realized most keenly that it was better even to be a door-keeper in the houss cf iod, than to dwell in the tents of wicked- A3 a preacher, Bro. Gunn was not a oroit man. lie made no pictensions to greatness. Yet he had all the natural ele ments of a man of power, and ox so;2ie occa sions there were fev?, if any in Israel, mighter than ho. His chief strength lay in prayer. On his knees talking to God,, he was in his element. He was always el oquent in prayer. Whether in the great congregation, at the family altar, in the closet, or amid the echoing forest alone v.e have heard him on all these occasions,, it waa always eloquent, sublimely so. He spake to Gc4 without cmbarassment or re straint. To Him he could unbosom his heart without reserve. To Him he eould pour forth his soul in a torrent, without the fear of annoying or giving offence. But with men his intercourse was not bo free. Excessive modesty gave rise to an effort to conform to the standards of ser monizing. He did not feel at liberty to rise above all standards and rules, and draw his model from the field of original thought. This he esteemed the privclege of but few, and himself not of that num ber. Hence the avenues of thought were ever guarded, and the swell of aatural feel ing held in check. The mind was oppress ed with harness it was compelled to wear, while it ever longed and struggled to be its own master, and attest its native strength. We doubt net that thorough education, and curly ministerial training, would have relieved this embarrassment, aud have made John M. Gunn as power ful in the pulpit as ut the altar. We had heard it remarked that Brother Gunn was " a man of one book." We understood this to mean that he read the Bible a great deal, and not much else. But we never fully comprehended that phrase till wo came to examine the fly leaves of his -Bible. According to the memoranda we find there, unreasonable as it will appear to many, within the twelve years, his ministerial life, he read regu larly through the Bible forty-nine times. It was his intention, as we learn from the family, to read through it one hundred tim2s,-which he would doubtless have ac complished had he been spared. The following are specimens of the no tations on the fly-leaves of his Bibles in his ow hand. "Through 3.2nd time at Lee's Chapel Mar 10 1859. Through 33d time at Mr Peltier's May Sih 1859. Through 34th time at Sister Mattock's Jul. 10 1859 Thoru'gh 35th time at;home,Dee. 25th 1S5S." The following is the account of his last years reading on the "Wilkes circuit : "Through 46th time at Bro Dunn's Mar 7th 1S62 Through 47th time at Dr Hackett's May 25, 18G2 Through -ISth time at Bro Dunn's Aug 23rd 1SC2 Through 49th time at home Dec 26th IS62." - Such diligence in searching the Scrip tures, speaks loudly of that humility which ever feels the need of new light and guidance from on high, and furnish-" es a worthy example to the wisest chris tian. Is it wonderful that such a man should be prayerful, humble, zealous ? Is it wonderful that he should wear a face al ways radiant with love ? Is it wonderful that those who met him should never fail to perceive in him the spirit that waa in Christ ? Is it wonderful that he should have success in winning souls to bou ! J r ri o n c7i-i?1il Iiva nn jifYrr Vir is rtanrl anrl -. continue to speak to the hearts of those who knew him long, after his voice is si lent ? Surely not. But is it not wonder ful, that any who knew or even heard of such a one, should not desire to be like him ; and desiring, should not hasten to follow in his footsteps ? Pause ye who read, and reflect upon your poor attain ments, and let the noble example of the departed and beloved Gunn speak to your hearts, and awaken you to new action and energy. W. M. JUobey. Sir William Hamilton's 3Ietaphysics. This is probably the most able, profound aad learned work on metaphysical science, that has ever been published. His argu ments on the benefits resulting from the study of metaphysics are ia our judgment unanswerable. There can be no better training for any mind than the careful and persistent study of such a book. We would advise all our young men to get the work and study it thoroughly. But while this, is a uork of great ability and pro found erudition, it is not free from errors in doctrine, as nothing human is perfect. These errors are of a character to affect our whole system of theology and morals, unsettling our faith in the foundation prin ciples of these systems. His theory, of memory, as not being knowledge but only belief of the past, I think is liable to two grave objections. 1st, If it be true, there can be no knowledge ; for knowledge ccmes by experience and experience demands time. 2d, It destroys the credibility, of memory as a faculty, and represents one part of the mind as more reliable and trust worthy than the other. This is a strange position for any one who believes in mental unity, as does the author. His views in reference to the origin of the idea of causation, as given inhis 39th Lecture are very objectionable. The ob jection to his theory is, that it destroys the foundation of our faith in the doctrine cf causation, by rendering Jt impossible for us to determine which of the contra dictions is true; the one that denies cause, or the one that demands it. It reduces our faith to zero, or nothing. He states that it is impossible fbu us to conceive of beginning, and' it is impossible for us to conceive of our non-beginning. But I would ask if this mental weakness will ac count for the fact, that we uniformly con fide in one of these impossibilities and not in the other? It certainly does not, yet this is the very fact which the author pro poses to account for, and for which he constructed his theory. He also assumes what he should have proved, viz, that it is impossible to conceive a beginning. This is so far from being self-evident, that the common idea of cause is, that it be gins new processes the common idea of liberty is that it can begin a new line of conduct. He teaches us that we can have no knowledge of the infinite, yet on page 156 he lays it down as . a logical axiom and self evident trath, " that the knowledge of opposites is one.'1 Thus he says " we cannot know what is tall without knowing what is short we cannot know what is virtue, ouly as we know what is vice." Now if this logical canon be true, and this principle be self-evident, it is fat?! to his doctrine that we cannot know the iiitinite. It logically follows from this canon, this self-evident axiom, that we know the infi nite or .we do not know the finite that we know the unconditioned, or we do not know the conditioned that we know the absolute or we do not know the limited. Thus is this logical axiom destructive to the theo ry that we cannot know the infinite. He states " that we can have no knowledge of the infinite because we cannot know the infinite perfectly," see page 685. This if true would prove, 1st. that we do not know anything that we have no knowl edge ) for we certainly do., not know any thing perfectly we have not a perfect knowledge of the finite 2d, It would prove that we have no positive or accurate knowledge, because wr donot know every thing. AH truth is united and related. If we must'know everything perfectly in all its relations to everything else, before we know it at all, it follows that we must know all things or we know nothing. This being so, it is evident that there is no such thing as finite knowledge, or it is ignorance Our author "contends that liberty is in conceivable, buLthat is given us as a fact of consciousness." This is in conflict with another statement of his. In his 12th Lecture, page 146, he affirms conscious ness is knowledge that we know through that which is known must be conceived. So if we are conscious of liberty, we must have a knowledge of it, and if we know it, we must have a conception of it. He states, "that though ve cannot know the infinite, we can believe the infinite." But can we have faith in that of which we have no knowledge, of which we can not, think of which it is impossible to form a mental conception ? Let one make the effort, and I am confident, that they will soon be satisfied, that we cannot be lieve that of which we cannot think. A Book Worm. ' Original Sin. I overheard a discourse something like an altercation between a deacon, his son and servant. Some one had informed him that the caUle had broken into the corn field and were making ravage. His ser vants were ordered to make haste and turn them out, and repair the breach. "How came they there?" says one; " Which way did they get in V cries another; "It is impossible the fences arc good," says a third ; " Don't stand here tiikiag to no purpose," cries the deacon, with increased earnestness, " they are in the fjeld destroying the corn ; I see them with my own eyes ; out with them speed ily, and put up the fence." As I ap proached him he began to be more calm. " Your pardon, sir those fellows have quite "voxed me. They make me think on our pastor's sermon on the origin of sin, spending his time in needlessly en quiring hoio it came into the world, while he should be exhorting us to drive it out." " Your observation is just," said I, " and your direction to your servants contains sound orthodoxy; a good" practical im provement of the discourse we have heard to-day." Piety in Rulers. Of all the virtues which united in the character of Gustavus Adolphus, king of Sweden, that v?,hich crowned the whole was his exemplary piety. TIic following is related of him, when he was once in his camp before Werben. He had been alone in the cabinet of his pavilion some hours together, and none of his attendants at these seasons, durst interrupt him. At length, however, a favorite of his, having some iniportant matter Jto tell him, came softly to the door, and looking in, beheld the king very devoutly on his knees at prayer. Fearing to molest him in that exercise, he was about to withdraw his head, when the king espied him, and bidding him come in said, " Thou won derest to sec me in this posture, since I have so many thousands of subjects - to pray for me ; but I tell thee, that no man lias more need to pray for himself than he, who being obliged to render account of his actions to none but God, is, for that reason, more closely assaulted by the dev il than all other men besides." f Jt0l0gitai. Cod. Many atteupts have been made to de fine the term God. As to the word it self it is pure Anglo-Saxon, and among our ancestors signed, not only the divine Being, now conjnonly designated by the word, but also good; as in their appre hensions it appeared that God and good were correlative terms; and whn they thought or spoke of him they were doubt less led from the word itself to consider' him a3 The Good Beino, a Fountain of infinite benevolence and beneficence to towards his ereatures. A general definition of this great First Cause, as fa as human words dare attempt one, may be thus given : The eternal, independent, and sclf-cxistent Being : the Being fhose purposes and actions spring from h.'ixelf, 'thout foreign motive or influence : he who i3 absolute ia dominion; the most pure the most simple, and most spiritual of all essences ; infinitely benev olent, beneficent, true, and holy; the cause of all being, the upholder of all things infinitely happy, because infinite ly perfect; and eternally self-sufficient, needing nothing that he has made ; illim itable in his, immensity, inconceivable in his mode of existence, and indescribable in his" essence; known fully only to him self, because an infinite mind can be fully apprehended only by itself in a word, a Being who, from his infinite wisdom, can not err or be deceived; and who, from his infinite goodness, can do nothing but what is eternally just, right and kind. Header, such is the .God of the Bible ; but how wid Jly different from the God of most hu man crcd.s and apprehensions ! The Being called " God" is allowed by all who think rightly on the subject to be a living, rational Essence. He is an Etsence ; that is, something that exists, and exists distinctly from ev ery thing : and is an independent Essence or Being ; it exists of or by itself ; is not connected with any other to bo preserved in existence ; so that were all other essen ces destroyed this would still subsist; and this must imply that this Essence must be underived, else it could not be in- dependent : and the destruction of its principle must necessarily involve its des truction also ; for all effects must cease with their producing catfses. As therefore the essence is independent and underived, existing of and bj itself, it must be eternal : for as k is the First Cause, ixnd independent of all other kinds oiner; ana caauuir uestroy aii-cit, .uio would suppose it to possess a power super ior to iiselfj which is absurd ; and as noth ing else can destroy it, and it cannot des troy itself, it must therefore be eternal. If all other beings be derived beings, (that is, cannot, be the cause of their own existence,) and this ia the only first and unoriginated Cause, therefore all others must owe their being to it, and be depen dent on it. This Being then is the Crea tor and Preserver of all things : and thi is the general notion entertained of God. I have said above that this being is con sidered as a living Essence." This distin guishes him. from matter, from all chaos, or tirst secas, or principles oi tilings; and from all inertia; or vis inerticc that disposition of matter by which it resists all endeavors to alter its state of rest: and as life implies an active, operative exis tence, so it is properly applied to God, from whose life comes the living principle of all things ; and by whose activity or energy comes all life, and all the opera tions of animate and inanimate beings. lie is called a rational Essence. As reason implies that faculty whereby we discern good from evil, right from wrong, so in the divine Essence it implies abound less knowledge or sagacity, by which it comprehends all ideas of all things that do or can exist, with all their relations,, con nections, combinations, uses, and ends. Such a rational essence is God ; as as he is the cause of all being, so all reason, sa gacity, knowledge and come from him. understanding, Thus we find that he is the most excel lent, and most perfect, of all living and ra tional essences ; and whatever excellence or perfection is found in any being must be derived from himself. This Essence is the most excellent. Excellence signifies a surpassing or going beyond others in grand or useful qualities. Whatever of this sort we see in any be ing, whatever we hear has been possess ed by any, and whatever we can conceive possible to be possessed by any, God ex cels all this, and infinitely more than this ; arid therefore he is the most excellent of all essences. This Essence is the most 'perfect. Per fection signifies anything complete, consu mate ; in every respect made and finished; so that nothing is wanting, nothing re dundant; and, in a moral sense, which is entirely pure, unblamable and immaculate; or that which in every moral and spirit ual respect has consumate excellence: so God, as being the cause of all that is great, good, immaculate and excellent, is him self the most perfect of all essences ; for we can conceive of nothing that can be added to his excellence, to make it great er or more perfect than it is ; and we can conceive of no perfection that he does not possess in an absolute and unlimited man ner. Adonai is the word which the J.ews in reading always substitute for Jthovah, as they count' it impious to pronounce this name. Adonai signifies my director, ta sis, porter, prop or stay; and scarcely a more appropriate name can be given to that God who is the framer and director of every righteous word and action ; the basis or foundation on which every ration al hope rests; the supporter of the souls and bodies of men, as well as the universe in general ; the prop and stay cf the weak and fainting; r.nd the buttress that shores up the building which otherwise must necessarily fall. This word often occurs in the Hebrew Bible, and is rendered in our translation "Lord;" the same term by which the word "Jehovah" is express ed : but to distinguish between the two, and to show the rc;;dcr when the original is Jehovah, and when Adonni, the firt is always, put in capitals, Lord, the latter in plain Roman characters, Lord. . Lord and God are frequently inter changed; but every Lord 'is not God. It ?3 tV dominion of a spirtiual Being or Loi I, that cci::.;:tntcs God; true 'd:miii-r ion, true God; supreme dominion, tho supreme God; feigned dominion, the false god. He governs all things that ex ist, and knows all things that are to be known. He is not eternity, nor infinity: but he is etern! and infinite. lie is not duration, nor space; but he endures al ways, is present everywhere, he. consti tutes the very things duration and spare, eternity and injinity. The nature of God is illimitable, and all the attributes of that nature infinitely glorious : they cannot be lcssencd"T.y the transgression of his creatures, nor can they be increased by the uninterrupted, eter nal obedience, and increasing hallelujahs, of all the intelligent creatures that people the whole vortox of nature. Clarke's Theology. 3 tit it Jans. From -tho Southern Christian Advocate. Glorious Revival in the Army. Mr. Editor: It will be gratifying to thousands of friends at home to learn, that God is pouring out his spirit in a gracious manner on the Army of Tennes see. The work of revival-began several weeks since at Tullahoma and Shelbyville . and is progressing with power and increas ing in interest. Since I entered officially upon my work, I have visited Gens. Wal thall's, Preston's Smith's Johnston's, Polk's, Wood's Liddcll'sand Bates' bri gades. In all these, souls are coming to Christ by scores, and in sotnp by hundreds. xjlCZ' -. Vi"V:v U'j' ..... - ... not yet visited are esjoying like seasons of refreshing from the presence of the Lord. It has not been accurately ascertained how many have made a public profession cf faith in Christ, but it maybe safely stated that up to this period not less than seven or eight hundred have experienced the pardon of sin through faith in the Lord Jesus Christ. -. The work seems to be thorough and genuine and from the num ber of penitents is constantly increasing. There is preaching or prayer-meeting in every Brigade or liegiment almost every night. In some Brigades the Chaplains of the various Regiments meet at some central point and unite in carrying on the meeting; when laborers are more abun dant they have two or mor meetings in the same Brigade. In some Brigades where there are; no Chaplains the work has commenced at prayer-meetings held by pious officers, and soldiers ; these have been encouraged' and aided by visiting Chaplains from other brigades and by ministers who are not connected with the army, but may chance to reside in the vi cinity of the encampment. The Chap lains of the different Churches arc work ing together in great harmony and with much zeal, and the Spirit of Christian unity prevails generally. There is need for more laborers; the harvtst is truly great and the laborers are few. Many regiments and a few whole brigades are without Chaplains. True, there are some officers aud privates in the army who are very efficient workers ; colonels, majors, captains and privates who preach and pray and do valiant service; but what are those among so many; and besides they have their own duties to perform in the camp and in the field. The army wants more ministers of Christ, whose whole time shall be employed in the work of saving souls. There is also a great destitution of the Scriptures and other religious reading. The army wants Bibles, Testaments, Hymn-books, religious papers, tracts, etc., all of which would aid in edifying tho young converts and i bringing sinners to repentance. Let our friends at home work for theirjfellow citizens in the army and much will be accomplished ; and let those who have the supervision of the va rious publishing interests, notify the Chap lains through the papers, where and ho they may procure such religious reading as they may be abU'to tup ply. Mr. Editor, it is very desirable when this war is over and soldiers shall return home, that they may go back deeply im pressed with high nwral.and religious sen timents, that they make useful citizens as they have made brave soldiers. To this end let the whole Church of God both la bor and pray. But I must not trespass upon your lim ited space. I might and perhaps shall in future give you some interesting incidents, but for the present close, asking the pray ers and sympathies of my brethren. J. B. McFerrin. Secret rrnyeV. I shall conclude this head with the ex ample of our great Master, which at once crowns and outshines all the rc?t. He, though the Son of "God, took on him the form of a peer pcd.ioncr, that he might also learn to pr iy in feerct. His time was divided I'ctwcen devotion andeharity, con versing with God. and doing good to men. The sun sarv Li-n by day dispensing his divii o doctin.H-;. i brighter, more quick ning, and heavenly ;ight than his own. -The stavs by nigbt, ;:s they moved their rounds, .beheld h.h.x breathing cut his soul to God.- Th? LP;ro!s that waited near him with dinigbtfu! wonder, observed a soul bursing with a flame of love Eurpas.iDg theirs. They were witnesses to the hu mility, the ardor, and the filial resigna tion that wont along with his morning and evenhig oblations. Clouds of incenso were net fo fragrant. We read of his be- in all night long in prayer; he "would vnt encroach y;on the woA of jlu Jr.7 ana tncrciore norrowea time ifom, oe si lent watches of the night. " How can w think of this example cf one, whom mo call Master and Lord, and not be power fullymoved and affected by it ? How can we think of the Son of God wrestling with his Father in secret, and Hot recolve to imitate him t O, my soul, follow the Saviour into his privacies ; there behold him pouring out his heart before God ! See how he pruys f With what fctrength. of- faith ! What fervor of affection ! What humble importunity ! How cons tant ! How unwearied ! When thou seest all this, chide thyself, O my soul, for thy little kindness and love to tho Redeemer, for the backwardness to duties in which he goes before thee, the flatness of thy af fection, and thy heedlessness and inatten tion, though thou bast such an example to awaken and fire thee. O Jesus, I admire thee, but would not content myself with admiring thec only;. may I be ambitious in resembling thec. I will look to Jesus as the perfect pattern of solitary religion, of a contemplative no less than an active life; and when I find myself cold, and lifeless, and dry, I will say to myself, he that commands thec to pray to the Father in secret, hatli left thec his example that thou shouldst do as he did. Not as I do ; no, he prayed mueh more earnestly; and I will labor to do and belike him." Grove. 1.1 a " . rate Ittlijion In th North. The following from the New York World gives a mournful picture of tho Btatc of things in'the North in regard to relicion and the clergy. the community have had no church in struction, scarcely any semblance of reli gious guidance. We are not now writing about the mere subject of political preach ing. Admit, if asy one pleases, for tho present, that political sermon once in a while may do no harm, or may do good. We speak of the total prostration of some of the clergy, to the war spirit and to tho spirit of a w-,ring country. What more startling commntary on this subject could be had than the fact that Congress has refused to exempt the clergy from the war conscription. The whole moral f t nse of the community is changed when sue!; a a act is posMble, and when it elicits from the people, of all poli tical parties, the disrespectful comment, 'serves them right,' which we hear in every direction. We doubt whether a similar act is recorded in history, of sub jecting the clergy to a .military conscrip tion. It is a melancholy fact that tho popular sentiment seems to regard the ehurch as a mer machine to be used for worldly purposes of politics or war, and the clergy as placed on a par with poli ticians, whils the great distinctive lines between the province of the Church and that of the world are obliterated." Bearing the Cross. Tjie Crusaders used to bear a paintd cross upon their shoulders; it is to be fear ed that many among us take op crossea which sit as lightly ; things of ornament, passports to respectability, a cheap ex change for a struggle tve never made and a crown wc nver strove for. But let us not deceive ourselves. None ever yet en tered into the kingdom of heaven without tribulation not, perhaps, the tribulation of fire, cross, or rcbuka, or blasphemy; but the tribulation of a bowed spirit and an humble heart ; of the flesh crucified to the spirit, and of hard conflicts with the power of darkness ; and, therefore if our religion be of such a pliable or clastic form as to have cost us neither pains to ac quire, nor self-denial to preserve, nor ef forts to advance, nor struggle to maintain holy and undefilcd, we may be assured our place among the ranks of the rising dead will be with that prodigious multitude who were pure in their own eyes, and yet were not washed from their filthiness. Beautiful Simile. In reading Dr. Cumming's Prophetic Studies, we were struck with the follow ing passage : " The Scotch fir tree is, to my mind, the best symbol of the christian. The least of earth is required for its roots : it finds nourishment in a dry soil, and amid barren rocks, and yet green in win ter as in summer, it towers the highest of all the trees of the wood towards the e.jt and with least of earth makes the grca" approach to heaven." I . J
North Carolina Christian Advocate (Greensboro, N.C.)
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June 17, 1863, edition 1
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